end; it supposes principles, it draws consequences, and i judges; but not without a thorough knowledge of the case; so that after it has pronounced, it is ready to render a reason of its decrees. Good taste observes none of these formalities; ere it has time to consult, it has taken its side; as soon as ever the object is presented, the impression is made, the sentiment formed, ask no more of it. As the ear is wounded with a harsh sound, as the smell is soothed with an agreeable odor, before ever the reason have meddled with those objects to judge of them, so the taste opens itself at once, and prevents all reflection. They may come afterwards to confirm it, and discover the secret reasons of its conduct; but it was not in its power to wait for them. Frequently it happens not to know them at all and what pains soever it uses, cannot discover what it was determined it to think as it did. This conduct is very different from what the judgment observes in its decisions: Unless we choose to say, that good taste is, as it were, a first motion, or a kind of instinct of right reason, which hur ries on with rapidity, and conducts more securely, than all the reasonings she could make; it is a first glance of the eye, which discovers to us the nature and relations of things in a

moment.

Now as there is such a kind of taste of the mind as this, which philosophers speak of, whereby persons are guided in their judgment, of the natural beauty, gracefulness, propriety, nobleness, and sublimity of speeches and action, whereby they judge as it were by the glance of the eye, or by inward sensation, and the first impression of the object; so there is likewise such a thing as a divine taste, given and maintained by the Spirit of God, in the hearts of the saints, whereby they are in like manner led and guided in discerning and distinguishing the true spiritual and holy beauty of actions; and that more easily, readily, and accurately, as they have more or less of the Spirit of God dwelling in them. And thus "the sons of God are led by the Spirit of God, in their behavior in the world."

A holy disposition and spiritual taste, where grace is strong and lively, will enable a soul to determine what actions are

right and becoming Christians, not only more speedily, but far more exactly, than the greatest abilities without it. This may be illustrated by the manner in which some habits of mind, and dispositions of heart, of a nature inferior to true grace, will teach and guide a man in his actions. As for instance, if a man be a very good natured man, his good nature will teach him better how to act benevolently amongst mankind, and will direct him, on every occasion, to those speeches and actions, which are agreeable to rules of goodness, than the strongest reason will a man of a morose temper. So if a man's heart be under the influence of an entire friendship, and most endeared affection to another; though he be a man of an indifferent capacity, yet this habit of his mind will direct him, far more readily and exactly, to a speech and deportment, or manner of behavior, which shall in all respects be sweet and kind, and agreeable to a benevolent disposition of heart, than the greatest capacity without it. He has as it were a spirit within him, that guides him; the habit of his mind is attended with a taste, by which he immediately relishes that air and mien which is benevolent, and disrelishes the contrary, and causes him to distinguish between one and the other in a moment, more precisely, than the most accurate reasonings can find out in many hours. As the nature and inward tendency of a stone, or other heavy body, that is let fall from aloft, shews the way to the centre of the earth, more exactly in an instant, than the ablest mathematician, without it, could determine, by his most accurate observations, in a whole day. Thus it is that a spiritual disposition and taste teaches and guides a man in his behavior in the world. So an eminently humble, or meek, or charitable disposition, will direct a person of mean capacity to such a behavior, as is agreeable to Christian rules of humility, meekness and charity, far more readily and precisely than the most diligent study, and elaborate reasonings, of a man of the strongest faculties, who has not a Christian spirit within him. So also will a Spirit of love to God, and holy fear and reverence towards God, and filial confidence in God, and an heavenly disposition, teach and guide a man in his behavior,

It is an exceedingly difficult thing for a wicked man, destí tute of Christian principles in his heart to guide him, to know how to demean himself like a Christian, with the life and beauty, and heavenly sweetness of a truly holy, humble, Christlike behavior. He knows not how to put on these garments; neither do they fit him, Eccl. x. 2, 3. "A wise man's heart is at his right hand; but a fool's heart is at his left. Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool; with ver. 15. The labor of the foolish wearieth every one of them, because he knoweth not how to go to the city, Prov. x. 32. The lips of the righteous know what is acceptable, Chap. xv. 2. The tongue of the wise useth knowledge aright; but the mouth of fools poureth out foolishness. Chap. xvi. 23. The heart of the righteous teacheth his mouth, and addeth learning to his lips.

And

The saints in thus judging of actions by a spiritual taste, have not a particular recourse to express rules of God's word, with respect to every word and action that is before them, the good or evil of which they thus judge: But yet their taste itself, in general, is subject to the rule of God's word, and must be tried by that, and a right reasoning upon it. As a man of a rectified palate judges of particular morsels by his taste; but yet his palate itself must be judged of, whether it be right or no, by certain rules and reasons. But a spiritual taste of soul mightily helps the soul in its reasonings on the word of God, and in judging of the true meaning of its rules: As it removes the prejudices of a depraved appetite, and naturally leads the thoughts in the right channel, casts a light on the word of God, and causes the true meaning, most naturally to come to mind, through the harmony there is between the disposition and relish of a sanctified soul, and the true meaning of the rules of God's word. Yea, this harmony tends to bring the texts themselves to mind, on proper occasions; as the particular state of the stomach and palate tends to bring such particular meats and drinks to mind, as are agreeable to that state. "Thus the children of God are led by the Spirit of God" in judging of actions themselves, and in their medi

tations upon, and judging of, and applying the rules of God's holy word: And so God "teaches them his statutes, and causes them to understand the way of his precepts ;" which the Psalmist so often prays for.

But this leading of the Spirit is a thing exceedingly diverse from that which some call so; which consists not in teaching them God's statutes and precepts, that he has already given; but in giving them new precepts, by immediate inward speech or suggestion; and has in it no tasting the true excellency of things, or judging or discerning the nature of things at all. They do not determine what is the will of God by any taste or relish, or any manner of judging of the nature of things, but by an immediate dictate concerning the thing to be done; there is no such thing as any judgment or wisdom in the case: Whereas in that leading of the Spirit which is peculiar to God's children, is imparted that true wisdom, and holy discretion, so often spoken of in the word of God; which is high above the other way, as the stars are higher than a glow worm; and that which Balaam and Saul (who sometimes were led by the Spirit in that other way) never had, and no natural man can have, without a change of nature.

What has been said of the nature of spiritual understanding, as consisting most essentially in a divine supernatural sense and relish of the heart, not only shews that there is nothing of it in this falsely supposed leading of the Spirit, which has been now spoken of; but also shows the difference between spiritual understanding, and all kinds and forms of enthusiasm, all imaginary sights of God, and Christ, and heaven, all supposed witnessing of the Spirit, and testimonies of the love of God by immediate inward suggestion; and all impressions, of future events, and immédiate revelations of any secret facts whatsoever; all enthusiastical impressions and applications of words of scripture, as though they were words now immediately spoken by God to a particular person, in at new meaning, and carrying something more in them, than the words contain as they lie in the Bible; and all interpretations of the mystical meaning of the scripture, by supposed

immediate revelation. None of these things consists in a divine sense and relish of the heart, of the holy beauty and excellency of divine things; nor have they any thing to do with such a sense; but all consist in impressions in the head; all are to be referred to the head of impressions on the imagination, and consist in the exciting external ideas in the mind, either in ideas of outward shapes and colors, or words spoken, or letters written, or ideas of things external and sensible, belonging to actions done, or events accomplished or to be accomplished. An enthusiastical supposed manifestation of the love of God, is made by the exciting an idea of a smiling countenance, or some other pleasant outward appearance, or by the idea of pleasant words spoken, or written, excited in the imagination, or some pleasant bodily sensation. So when persons have an imaginary revelation of some secret fact, it is by exciting external ideas; either of some words, implying a declaration of that fact, or some visible or sensible circum stances of such a fact. So the supposed leading of the Spirit, to do the will of God, in outward behavior, is either by exciting the idea of words (which are outward things) in their minds, either the words of scripture, or other words, which they look upon as an immediate command of God; or else by exciting and impressing strongly the ideas of the outward actions themselves. So when an interpretation of a seripture type or allegory, is immediately, in an extraordinary way, strongly suggested, it is by suggesting words, as though one secretly whispered and told the meaning, or by exciting other ideas in the imagination.

Such sort of experiences and discoveries as these, commonly raise the affections of such as are deluded by them, to a great height, and make a mighty uproar în both soul and body. And a very great part of the false religion that has been in the world, from one age to another, consists in such discoveries as these, and in the affections that flow from them. In such things consisted the experiences of the ancient Pythagoreans among the heathen, and many others among them, who had strange ecstacies and raptures, and pretended to a divine afflatus, and immediate revelations from heaven. In such